Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna
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The translator’s English as printed (Avinash Chandra Kaviratna). The original-language text is not held; names are romanised as the translator printed them.
If self-controlled (i. e., owning the control of nothing else in the universe), why is it seen to be forcibly assailed by painful conditions ?
If pervading everything, why does it not feel all the pains to which the body is subject ?
If endued with unlimited puissance, why can it not see what is on the other side of hills and walls ?
Which is prior, the knower of matter or matter? Here is a doubt.
Without the prior existence of matter which is to be known, it is not reasonable that there should be a knower of matter.
If, again, matter be prior, the knower of matter cannot be re¬ garded as eternal.
Whose witness can it be when there is no other doer ?
If immutable, how can it have a difference of condition brought about by pain ? 2-17.
O illustrious one, among the three kinds of pain, which, viz., the past, the present, or the future, should the physician treat ? 18
Of future pain, the arrival has not yet occurred. Of that pain which is past, there will be no return. As regards present pain also, it has no existence. Hence the doubt. 19
What is the cause of all pains ? What Js_ regarded as their substratum ?
Where also do all pains meet with complete extinction ? 20
Possessed of omniscience, aloof from all things, freed from connec¬ tion with every thing, existing above, tranquil, and the soul of every being, what are those indications by which it can be known ? 21
Hearing these words of Agnive$a, Punarvasu, that foremost of intelligent persons, of tranquil soul, answered all the questions duly. 22
CHAR AKA SAM HIT A.
Some regard that Purusha is made up of six ingredients, viz, those begining with ether, and consciousness. *
Others regard that only one of the ingredients, viz., conscious¬ ness is called Purusha.. 28
Then, again, regarded from the point of view of ingredients, Purusha is said to be a compound of four and twenty.
These are mind, the ten organs (of knowledge and action), the five objects of the five organs of knowledge, and the eight modi¬ fications of Prakriti. t 24
The attributes by which one may define mind are the presence and absence of knowledge, since, though the soul, the senses, and their objects exist in a state of juxta-position, yet when there is no attention (on the part of the mind), there can be no knowledge in the mind ; it is only in consequence of the mind being present that knowledge arises.J
* The five primal elements an here referred to. They are earth, water, fire, air, and ether (or space).
+ This enumeration is according to the Sankhya system of philosophy. The four and twenty Tatiwas are thus specified : x. Mind (understanding it in the sense in which it is used in Hindu philosophy) ; 2. the five organs of sense, viz., eye, ear, nose, tounge, and the entire skin, which gives the sensation of touch; and the five organs of action, viz., the organ of speech, the two arms, the two legs the organ of generation, and the anal canal ; 3. the eight modifications of
Prakriti are original Pralcriti or primordial matter, Mahat, consciousness or egoism, and the five tanmatras or subtile forms of the five gross elements already ennumerated. In the Sankhya exposition, the last eight occur in this way :
Mulaprakritili avikritili and Prakritivikrityah sapta.
Meaning that Prakriti, or the primordial principle is unproduced ; and the seven principles of Mahat and the rest are both produced and productive ; that is, the preceding one produces the succeeding one. — T.
{ By ‘ lakshana ’ is meant such an attribute or indication as may be referred to for defining the object to which it belongs. In defining mind, two such ‘ lakshanas * are used, viz., knowledge and absence of knowledge. The cir¬ cumstances under which knowledge arises are then explained. The soul, the senses, and the objects of the senses, exist together. The connection between them is not ‘ samyoga ’ or union. It is only ‘ sannikarsha ’ implying an existence or presence together. Now, these three may and do exist together, yet if the mind be absent, there can be. no knowledge. Knowledge arises only when mind is present as an additional factor or ingredient of the ‘ sannikarsha ’ or existS3
CHAR A'KA SAM hit A,
Subtility and oneness have been regarded as the two attributes of the mind.*25-86
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